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Journal of Hindu-Christian Studies

Volume 13 Article 19

2000

Book Review: "Hindu Thought & Carmelite


Mysticism"
Michael Stoeber

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Recommended Citation
Stoeber, Michael (2000) "Book Review: "Hindu Thought & Carmelite Mysticism"," Journal of Hindu-Christian Studies: Vol. 13, Article
19.
Available at: http://dx.doi.org/10.7825/2164-6279.1239

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Stoeber: Book Review: "Hindu Thought & Carmelite Mysticism"
50 Book Reviews

Hindu Thought & Carmelite Mysticism. Swami Siddheswarananda.


William Buchanan (Tr.). Delhi: Motilal Banarsidass Publishers Private Limited,
1998, xii + 172pp..

SWAMI SIDDHESWARANANDA (b. in an infused, formless contemplation of the


1897) entered the Order of Rama1crishna in Divine; and iii) the practical, transformative
1920 under the auspices of Swamis effects of their mysticisms. But Siddheswa-
Brahmananda and Shivananda, and went on rananda also remonstrates against Hindu-
to establish Centres for the Order in Mysore Christian comparisons that disregard the
(1925) and Paris (1937). He headed the significant differences between faith-
Centre in Paris until his death in 1957. This orientations. "In the two traditioris spiritual
book demonstrates clearly that his activities life has neither the same perspective nor the
in Paris involved Hindu-Christian dialogue same foundation" (32).
of some depth and scope. It is a relatively For example, whereas public
sophisticated and insightful comparative Revelation in Catholicism is viewed as
work that was originally presented as temporal and historically focussed, a divine-
lectures at the Sorbonne between 1949 human dialogue that is grounded and
and1953. The chapters have appeared completed in Christ, Siddheswarananda
separately in various earlier publications, characterizes Hindu Revelation as
while this edition is a translation of Pensee "atemporal" and "vibrating eternally" (29).
Indienne et Mystique Carmelitaine (1974). With respect to prayer, Catholics stress its
The content and style of the book purifying role, while the Hindu views of
reflect the fact that it is a collection of mantra and japa resemble more closely the
lectures. There is some repetition of material Catholic view of the eucharist, where "[t]he
and much speculative and edifying Lord remains in the mantra as in tabernacle
discourse. Swami Siddheswarananda was of perpetual adoration" (7). Moreover,
obviously well versed in a wide variety of Siddheswarananda argues that mystical
Hindu thought and he shows some experience in Hinduism "is not limited by
familiarity with traditional Catholic mystical any a priori dogma", in contrast with
theology and Carmelite mysticism, Catholicism (17). S6, he suggests, doctrinal
especially the writings of St John of the considerations lead St John to maintain
Cross, who he speaks of as "the Patanjali of . some level of differentiation in mystical
the West" (113). union between God and the soul, as well as
Siddheswarananda espouses an to aspire for perfection only in an other-
essentialist religious pluralism which he worldly beatitude (videhamukti). These
grounds in a core metaphysical or "extra- views contrast with the Advaitic ideal of
religious truth" (85). He associates this truth identity with the Absolute and the this-
with the Advaitic experience of Brahman, . worldly goal ofjivanmukti.
and suggests that it underlies the doctrinal Dogmatic issues also relate closely to
perspectives of the different n.~ligious ideas constellating around the view of divine
traditions. The main focus of comparison in incarnation. Hindus hold the view of
his lectures is the mysticism of St John of multiple divine incarnations who play a
the Cross and that of a rather eclectic Hindu helpful role in removing the ignorance that
spirituality, which includes various features inhibits liberation. This includes the ideas of
drawn from jnana, bhakti, karma and raja divine sacrifice and the vicarious expiation
yoga. He uncovers correspondences in the of sin, where "[t]he Incarnation takes on the
following key respects: i) significant aspects karma of the disciples" (92). But in the
of the affective dynamics and the mental Hindu tradition, Siddheswarananda ob-
disciplines involved in the spiritual paths; ii) serves, there is neither a sense of original sin
the radical negative discrimination involved nor the redemptive necessity of the passion

Published by Digital Commons @ Butler University, 2000 1


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Journal of Hindu-Christian Studies, Vol. 13 [2000], Art. 19
Book Reviews 51

I
and crucifixion of the divine being. Divine by theirs. Indeed, one wonders just where
and human suffering is granted a spiritual Siddheswarananda's own Hindu dogmas and
I significance in traditional Catholicism that is credos enter into those core "extra-religious"
foreign to Hinduism, given the traditional experiences which provide for him the
emphasis on the uniqueness of the incarna- unifying ground of the various mystical
tion and the essential nature of Christ's traditions. Moreover, it remains unclear in
redemptive suffering. So Siddheswarananda his lectures just how those core Advaitic
can speak provocatively of Ramalcrishna's truths can provide, as he suggests, a
"non-Christian" experience of Christ in coherent basis for bhakti yoga.
contrast with that of the Christian. Christian But the book should prove to be a
mystical experience requires "as an article of remarkably interesting and helpful resource.
faith the dogmas and credo of the Church" It touches on a wide variety of issues and
(91). . themes in quite thoughtful ways, including a
In his critical reflections on these and notably eloquent comparative exploration of
other differences Swami Siddheswarananda mystical love, as well as an intriguing
illustrates how a detailed understanding of analysis of the epistemological dynamics of
the doctrinal context of one's dialogue different degrees of contemplation. William
partner is crucial in fully appreciating her or Buchanan has also included in his
his spiritual view. He also underscores the translation helpful glossaries of Sanskrit
extent to which the socio-religious context words, people, and sources, which adds to
of mystics enter into their experiences, thus the book's appeal as a text in upper-level
insightfully prefiguring contemporary con- undergraduate or graduate seminars on
textual views of mystical experience. Yet he comparative mysticism.
seems a bit naive and inconsistent in the way
in which he feels that certain Hindu mystics Michael Stoeber
are somehow free of their doctrinal contexts, Regis College, Toronto
while Christian mystics remain constrained

Dharma of the Twenty-first Century: Theological-Ethical


Paradigm Shift. Somen Das. Calcutta: Punthi Pustak, 1996.
DR SOMEN DAS, currently Principal of India.
Bishops College in Calcutta, will already be , This review cannot do justice to the
known to many readers of the Hindu- richness and diversity of ideas offered in the
Christian Studies Bulletin. He is the author book but will concentrate on those sections
of many books and articles that address the that deal directly with Hindu-Christian
Christian presence in India. He also has had dialogue. The first five chapters - the
a distinguished academic career, having revised PhD thesis - offer a thorough study
taught for many years at Serampore College of the notion of dharma as understood in the
and the United Theological College at past and present in India. In a subsequent
Bangalore, before moving back to his native chapter, entitled "Towards a New Dharma:
Calcutta. Dialogical Community Life" Somendas,
The book under review contains his after discussing the disruption of dialogical
revised PhD thesis (University of Boston, thought in India through the emergence of
1977) and ten separate major articles that communalism and the disruption of dia-
have appeared in various books and journals logical thought and li~e in the world at large
over the years. In a sense this represents the due to the monopoly of the ideology of the
gathering of a lifetime of thinking and writ- world market economy, offers constructive
ing about Christianity and its relationship to suggestions for building up a dialogical life

http://digitalcommons.butler.edu/jhcs/vol13/iss1/19 2
DOI: 10.7825/2164-6279.1239

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